in which the phrase is used in the word of God, when he is said to justify penitent, believing sinners. Therefore, the justification of a sinner, comprises the forgiveness of his sins, the deliverance from their deserved punishment, and entitling him to all the blessings contained in eternal life.

I would now remark, that these three particulars are included in the pardon of sin, if the term pardon be used in its most extensive import. This word is generally used to signify only a partial removal of evil; and not a full, or complete pardon. Let an example be taken for illustration. Suppose a citizen of the United States should commit a crime, for which the law condemned him to stand on the gallows, during one hour, with a rope round his neck. On the day appointed for the disgraceful punishment, a pardon is received from the President; but with this proviso, that the criminal shall never stand as candidate for any publick office, neither be allowed to vote for any candidate to office. Such a pardon would be only a partial removal of evil; for the criminal would be deprived of some of the liberties of a free citizen. A complete pardon would not only remove the disgraceful punishment of the rope and gallows, but it would also entitle him to all the immunities of free citizens, by restoring all those privileges which he would otherwise have enjoyed, had he not committed the crime. Thus, a complete pardon of sin not only gives peace of conscience to the penitent sinner, and delivers him from the threatened penalty of the law; but also places him in such a standing, that he will receive a reward for all those acts which imply true obedience, as if he had never sinned. It is in this light, that we discern the consistency of those scriptural declarations, which teach us that the Lord will reward believers for every good work, and that he will reward every one according to his works. Hence, this is the sense in which we are to understand the term, justification, as used

in divine revelation; or the sense, in which mankind are under the gospel, said to be justified.

2d. Let us now inquire in what sense believers are said to be justified freely by the grace of God. Being justified freely by his grace.

From the observations already made, it is evident that their justification can in no sense nor degree be merited by themselves. Then it must, of course, be communicated freely.

The word grace, is used by the inspired writers, in various senses. In its original import, it denotes a free gift. As it is used in the text, the unmerited love of God, is exhibited as the original source of all the forfeited blessings conferred upon our guilty world, So under the influence of this love, the Lord formed the original and gracious design of saving mankind from sin and death. The law of God is a perfectly just law. But, by this, man was condemned and finally cast off. Justice, therefore, in no sense demanded the deliverance of mankind from condemnation. Consequently this deliverance was planned by the mere gracious good will of the Most High. The Lord could not but foresee, that the glorious blessings proposed to mankind, would be proffered only to rebels and apostates, who merited nothing but wrath and indignation. Then, unbounded, gracious love, only could operate in the Divine Mind in favour of such beings.

It was also, the same kind of divine love that induced the Son of God to become incarnate, and suffer the just for the unjust, that he might redeem lost man. Love, glowing with bowels of compassion stronger than death, induced him to leave his native heaven and all the adoring hosts, to come into this world to do and suffer all that he did, that there might be justification for the guilty, by grace. Redemption, by his death, proclaims grace unmeasurably great.

The mission and agency of the Divine Spirit, are the result of this same gracious, incomparable love.

In the human character there is nothing to merit the interference of this glorious Person on the behalf of mankind. The Holy Spirit comes to renew and sanctify him; because without his agency in sanctification, he is undone. There is nothing amiable in the moral character of man, to merit or invite his descent and renewing influence. The miserable condition of the human race must be the only inducement to the Spirit of grace, to interfere in this important work.

The several particulars, just mentioned, so plainly necessary to the justification of man, are the result of the unmerited love of God. And his justification itself, also flows entirely from the same gracious love. As grace, in all its operations, implies free unmerited favour; so believers may be said to be justified freely by the grace of God. The forgiveness of their sins, their acquittal from final condemnation, and their admission to the enjoyments of heaven, are all granted them freely and graciously, because God regards them with unparalleled compassion; and is therefore pleased to communicate to them these unspeakable favours.

3d. Let us now inquire in what sense believers are justified through Christ's redemption. Being justified freely by his grace, through the redemption that is in Christ Jesus.

This expression doubtless implies, that the atoning sufferings and death of the Lord Jesus Christ, is the sole ground of their justification. By these the Divine Redeemer made an atonement for the sins of mankind. In other words, he rendered to the law, character, and government of God, such peculiar honour as to make it consistent with their unchangeable nature and glory, that sinners should, on proper conditions, be forgiven. The pardon of the guilty and rebellious, rendered an atonement absolutely necessary; for the sacred oracles declare, That without the shedding of blood, is no remission.

And, that the blood of Christ is the righteousness by which God the Father justifies the believer in Jesus, appears evident, from the shedding of the blood of beasts in sacrifice, under the law of Moses. These were all types of the great sacrifice that was to be offered in due time. They had no efficacy in themselves to atone for sin; but pointed the believing Jews to the blood of their Redeemer, for pardon.

The important errand for which Christ came into this world, was to make an atonement. Hence, he was set forth to be a propitiation, through faith in his blood, to declare God's righteousness, that He might be just, and the justifier of him that believeth in Jesus. Moreover, believers are represented to be healed by his stripes, to be reconciled to God by his death, and to be justified by his blood. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Thus we are taught, that God justifies believers solely on Christ's account. And Christ's once offering up himself a sacrifice for sin, is the only ground of justification. But how is the atonement of Christ, the ground of pardon? It is the reason for which the Lord can consistently justify the penitent: Or it is that to which he has respect, when he delivers from the curse of the law. If perfect obedience were the ground of justification, man would be cut off; on the ground, that all have sinned and come short of the glory of God. The whole world are guilty before him; therefore, by the deeds of the law, there shall no flesh be justified in his sight. Neither can the obedience of the gospel be the ground of justification before God: for the gospel requires all who embrace it, to obey all its precepts; but the lives of the most pious are very imperfect. And should any one who embraces the gospel, live a life of perfect obedience through the remainder of his days, his obedience could not be accounted a ransom; for he would have done no more than his duty: and the law

would have demands for sins previously committed. Moreover, should a man live a thousand years and daily do many more righteous deeds than his duty required, these could not be the ground of his justification in the sight of God; for the law threatens death, or everlasting punishment for every transgression. Hence, even such a life of superabounding good works, could not atone for one sin.

A sinner has nothing in himself, nor is it possible he ever should have any thing, that could render it proper and reasonable that he should, out of respect to that, be forgiven and received to favour. Nothing that can be done by him to make atonement for his sins, will do any thing towards removing the curse of the divine law. No consequent obedience can atone for transgression, so as to remove or even mitigate the curse. The proclamation is gone forth from the throne of the great Eternal, Cursed is every one that continueth not in all things written in the book of the law to do them. But Christ is the end of the law for righteousness: That is, he was made a curse, that he might deliver all who believe in him from the curse of the law. And now God can be just, can act consistently with his righteousness; make a glorious display of his law and government, and maintain all the divine rights, whilst he justifies the believer. In this view, the divine word represents all favour, the forgiveness of sin, and eternal life to be bestowed upon men, not out of regard to their righteousness and worthiness, but purely for the sake of Christ; wholly from a regard to the atonement which he made by his own blood. The whole that is comprised in redemption, flows through Christ: that is, on his account and for his sake. A perfect righteousness does indeed recommend to the divine favour. This the justified sinner has not in himself, but in Christ; whose righteousness is unto all, and upon all them that believe.

Being justified freely by his grace through the